The origins of a little known Jewish observance known as “Tu B’Shevat” illustrate a valuable way of connecting to both nature, as well as tradition. In the practice of Judaism this connection to nature is fundamental. Over time changes to the observance of Tu B’Shevat in Israel and in America reflect an evolving relationship to nature. In this paper the sacred nature of the tree and its evolving symbolic value in Jewish history will be summarized. By considering the evolution of this celebration with an emphasis on its ties to nature, the opportunities for honoring this celebration more widely will be considered.
 
Ancient farmers following laws for the land of Israel observed when the sap began to flow in the trees. In ancient Israel Tu B’Shevat signified the time in the calendar to determine the age of the tree for the purposes of tithing and harvesting. It came in the middle the month known as “Shevat,” coinciding with February, under the midwinter full moon. The sap in the trees was read not only as a harbinger of spring, but moreover as an important transition from one year to another. With winter rains over, sages would determine when trees were no longer drawing nourishment from the rains of the previous year and when they would begin to draw from the rains of the new year. The observation would help determine the age of a tree in terms of years. The age would be used as a basis for tithing. It was also used to determine when a tree was mature enough for the fruits to be harvested. After the temple was destroyed, Tu B’Shevat lost these purposes because the laws of tithing and planting did not apply outside the land of Israel.
 
Over 400 years ago the Kabbalists, Jewish mystics, in the town of Safed reestablished the observance of Tu B’Shevat by creating a seder. The name of Tu B’Shevat comes specifically from the Hebrew date. Shevat is the Hebrew month.  In Hebrew each letter has a numeric value. The letter “tet” equals 9 and the letter “vav” equals 6. Combined tet and vav are pronounced “Tu” and have the value of 15. In Hebrew “B” means in. The holiday occurs on the fifteenth day in the Hebrew month of Shevat. As a means of improving the spiritual self, the Kabbalists in their search for holiness in everything created a seder to celebrate the tree and its fruits A seder which means order suggests a particular sequence. By eating fruits in a certain order Kabbalists believed that this atoned for the first sin of eating the fruit of the tree of knowledge in the garden of Eden. They believed that this celebration could also contribute to the mission of “tikkum olan,” the spiritual repairing of the earth. Kabbalists believed that trees are symbolic of the tree of life and thereby offer a means of bringing divine goodness and blessings into the world (Strassfeld, 1985).

Beginning at nightfall a Tu B’Shevat seder includes candle lighting, readings, wine, and fruits. The first part is about the season, winter, and the element, earth. This beginning is symbolic of life beginning in a dark womb (Drucker, 1994). Analogous to the four seasons and the four elements, there are four parts to the order of this seder. In the first part white wine, representing the dormancy of winter, is blessed. Fruits that are hard on the outside and soft in the middle, such as walnuts, pomegranates, and almonds, symbolize a world of “doing,” one of four levels of creation, “assiyah,” (Waskow, 1996). Following blessings, these fruits are eaten. In the second course one third part of red wine is added to two thirds parts of white wine. The awakening of spring and the element of water are celebrated in this section. The fruits, soft on the outside, but hard on the inside such as cherries, olives, and avocados, represent the world of “feelings,” or “yetzirah.” In the third course two thirds of red wine are mixed with one part white. The next fruits, soft on the outside as well as on the inside, like berries, grapes, and figs, represent a world of “”knowing” or “beriah.” Summer is the season; air is the element. The final and fourth part of the seder concentrates on the season of fall and the element of fire. Only a few drops of white wine are mixed with the red. Nature is in full bloom with spark. In this world of “being” or “azilut” the fruit is so mystical that it defies physical symbolization, so it can only be imagined. Today in some Reconstructionist communities in the northeast maple syrup is used as a symbolic liquid in the fourth course. At least 15 types of fruits should be eaten during the seder. Kabbalists include 10 fruits for each of the first three parts of the seder to correspond to the number of emanations or “sefirot” believed to channel divine flow into this world.
 
 
A new meaning of Tu B’Shevat evolved over 100 years ago when the Jews returned to Israel to resettle the land. At this time the Jewish National Fund began a major reforestation effort promoting a National Arbor Day on Tu B’Shevat. As a result over 165 million trees have been planted to date. In America today among Orthodox, Reform, and Reconstructionist communities the observance of Tu B’Shevat is growing along with a concern for ecology. With the mission of Tikkun Olam, the spiritual repairing of the world, this holiday literally takes on a new physical level of meaning. New ecological concerns such as using recycled paper, saving trees, as well as planting trees have evolved. This holiday offers an opportunity both spiritual, as well as physical repair. Where Rosh Hashanah is about the new year for humans, Tu B’Shevat is about the new year of the tree. 
 
Through a study of this evolving holiday a connection to the past can be enriched and made more meaningful. Through an awareness of this holiday connections to nature and an appreciation of the value of the tree can be promoted. Through this holiday the evolving relationship to nature can be better appreciated and enhanced.
 
This  work was the subject of an interview on “The Comfort Zone,” ABC Radio National in Australia:
 
http://www.abc.net.au/rn/czone/stories/s41195.htm